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 on the whole to the existence of a larger number of degrees of pleasure. Here the principle of the greatest amount of pleasure is adhered to; that is the top, and what approaches to it or contributes to it is nearer the top. But since the moral ‘higher’ is here, as we see, the more pleasurable or the means to the more pleasurable, we come in the end to the amount, the quantity of pleasure without distinction of kind or quality; and having already seen that such an end is not a moral end, we get nothing from the phrases ‘higher’ and ‘lower’ unless it be confusion.

(2) The second view is that which distinguishes pleasures by their mere quality. The ‘higher’ pleasure here is not the more intense pleasure; it is not the pleasure connected with the maximum of pleasure on the whole without distinction of kind. It is the preferable kind of pleasure (Mill, Util., p. 12).

The first point to be noticed is that our theory gives up and abandons the greatest amount of pleasure principle. If you are to prefer a higher pleasure to a lower without reference to quantity—then there is an end altogether of the principle which puts the measure in the surplus of pleasure to the whole sentient creation. It is no use saying all pleasures are ends, only some are more ends. It is no use talking of ‘estimation’ and ‘comparison’ (Mill, pp. 12, 17). You have no standard to estimate by, no measure to make comparisons with. Given a certain small quantity of higher pleasure in collision with a certain large quantity of lower, how can you decide between them? To work the sum you must reduce the data to the same denomination. You must go to quantity or nothing; you decline to go to quantity, and hence you can not get any result. But if you refuse to work the sum, you abandon the greatest amount of pleasure principle.

There is no harm in doing that: but what else have we to go to? The higher pleasures? And what are the higher pleasures? We find higher pleasure means nothing but the pleasure which those who have experienced both it and others do as a fact choose in preference. Higher then, as we saw above, has no meaning at all, unless we go to something outside pleasure, for we may not go to quantity of pleasure. But, if we go outside pleasure, not only